8. Suttavebhaṅgiyaṃ

118. Pubbā koṭi na paññāyati avijjāya ca bhavataṇhāya ca. Tattha avijjānīvaraṇānaṃ taṇhāsaṃyojanānaṃ sattānaṃ pubbakoṭi na paññāyati. Tattha ye sattā taṇhāsaṃyojanā, te ajjhosānabahulā mandavipassakā. Ye pana ussannadiṭṭhikā sattā, te vipassanābahulā mandajjhosānā.

Tattha taṇhācaritā sattā sattasaññābhiniviṭṭhā anuppādavayadassino. Te pañcasu khandhesu attānaṃ samanupassanti ‘‘rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attāna’’nti. Evaṃ pañcakkhandhā. Aññehi khandhehi attānaṃ samanupassanti tassa ussannadiṭṭhikā sattā vipassamānā khandhe ujuṃ attato samanupassanti. Te rūpaṃ attako samanupassanti. Yaṃ rūpaṃ, so attā. Yo ahaṃ, taṃ rūpaṃ. So rūpavināsaṃ passati, ayaṃ ucchedavādī . Iti pañcannaṃ khandhānaṃ paṭhamābhinipātā sakkāyadiṭṭhiyo pañca ucchedaṃ bhajanti ‘‘taṃ jīvaṃ taṃ sarīra’’nti. Ekamekamhi khandhe tīhi padehi pacchimakehi sassataṃ bhajati ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti. Ito bahiddhāte pabbajitā taṇhācaritā kāmasukhallikānuyogamanuyuttā viharanti. Tena ye ca nissandena diṭṭhicaritā attakilamathānuyogamanuyuttā viharanti. Tena yeva diṭṭhisukhena ettāvatā bāhirako payogo.

Tattha diṭṭhicaritā sattā ye ariyadhammavinayaṃ otaranti, te dhammānusārino honti. Ye taṇhācaritā sattā ariyaṃ dhammavinayaṃ otaranti, te saddhānusārino honti.

Tattha ye diṭṭhicaritā sattā, te kāmesu dosadiṭṭhī, na ca ye kāmesu anusayā samūhatā, te attakilamathānuyogamanuyuttā viharanti. Tesaṃ satthā dhammaṃ deseti. Añño vā sāvako kāmehi natthi atthoti te ca pubbeyeva kāmehi anatthikā iti kāme appakasirena paṭinissajjanti. Te cetasikena dukkhena anajjhositā. Tena vuccati ‘‘sukhā paṭipadā’’ti . Ye pana taṇhācaritā sattā, te kāmesu ajjhositā, tesaṃ satthā vā dhammaṃ deseti. Aññataro vā bhikkhu kāmehi natthi atthoti, te piyarūpaṃ dukkhena paṭinissajjanti. Tena vuccati ‘‘dukkhā paṭipadā’’ti. Iti ime sabbasattā dvīsu paṭipadāsu samosaraṇaṃ gacchanti dukkhāyañca sukhāyañca.

Tattha ye diṭṭhicaritā sattā, te dvidhā mudindriyā ca tikkhindriyā ca. Tattha ye diṭṭhicaritā sattā tikkhindriyā sukhena paṭinissajjanti, khippañca abhisamenti, tena vuccati ‘‘khippābhiññā sukhā paṭipadā’’ti. Tattha ye diṭṭhicaritā sattā mudindriyā paṭhamaṃ tikkhindriyaṃ upādāya dandhataraṃ abhisamenti, te sukhena paṭinissajjanti, dandhañca abhisamenti. Tena vuccati ‘‘sukhā paṭipadā dandhābhiññā’’ti. Tattha taṇhācaritā sattā dvidhā tikkhindriyā ca mudindriyā ca. Tattha ye taṇhācaritā sattā tikkhindriyā dukkhena paṭinissajjanti, khippañca abhisamenti. Tena vuccati ‘‘dukkhā paṭipadā khippābhiññā’’ti. Tattha ye taṇhācaritā sattā mudindriyā paṭhamaṃ tikkhindriyaṃ upādāya dandhataraṃ abhisamenti, te dukkhena paṭinissajjanti, dandhañca abhisamenti. Tena vuccati ‘‘dukkhā paṭipadā dandhābhiññā’’ti. Imā catasso paṭipadāyo apañcamā achaṭṭhā. Ye hi keci nibbutā nibbāyissanti vā imāhi catūhi paṭipadāhi anaññāhi ayaṃ paṭipadācatukkena kilese niddisati. Yā catukkamaggena ariyadhammesu niddisitabbā, ayaṃ vuccati sīhavikkīḷito nāma nayo.



8. 经分别
118. 无明和有爱的最初起点是不可知的。对于被无明所障蔽、被爱欲所束缚的众生来说,其最初起点是不可知的。其中,那些被爱欲束缚的众生,他们沉溺于执着,观察力薄弱。而那些见解偏执的众生,他们观察力强,执着较少。
其中,爱欲习性的众生执着于我见,不见生灭。他们在五蕴中观察自我,认为"有色的我","我中有色","色中有我"。如是五蕴。他们以其他蕴观察自我,那些见解偏执的众生在观察时直接将蕴视为我。他们将色视为我。"色即是我,我即是色。"他看到色的灭亡,这是断见论者。如是,对五蕴的最初执着产生五种有身见,倾向于断见,"命即是身"。对每一蕴以后三种方式执着则倾向于常见,"命与身是异"。除此之外,那些出家人中爱欲习性者沉溺于追求欲乐。由此,见解习性者则沉溺于自我折磨。仅以此见解之乐为外道修行。
其中,见解习性的众生若入于圣法律,他们成为随法行者。爱欲习性的众生若入于圣法律,他们成为随信行者。
其中,见解习性的众生,他们对欲乐持厌恶见,但未断除对欲乐的随眠,他们沉溺于自我折磨。导师为他们说法。或其他弟子说欲乐无益,他们本就不重视欲乐,因此轻易地舍弃欲乐。他们不执着于心理痛苦。因此称为"乐行道"。而爱欲习性的众生,他们执着于欲乐,导师为他们说法。或某位比丘说欲乐无益,他们痛苦地舍弃可爱的事物。因此称为"苦行道"。如是,一切众生归结为苦乐两种行道。
其中,见解习性的众生分为利根和钝根两种。其中见解习性的利根众生轻易地舍弃,迅速地证悟,因此称为"速通达乐行道"。其中见解习性的钝根众生相对于利根者而言较为迟缓地证悟,他们轻易地舍弃,但缓慢地证悟。因此称为"乐行道迟通达"。其中爱欲习性的众生分为利根和钝根两种。其中爱欲习性的利根众生痛苦地舍弃,但迅速地证悟。因此称为"苦行道速通达"。其中爱欲习性的钝根众生相对于利根者而言较为迟缓地证悟,他们痛苦地舍弃,缓慢地证悟。因此称为"苦行道迟通达"。这四种行道是无第五无第六的。凡是已经涅槃或将要涅槃的人,都是通过这四种行道而非其他方式。这是以四种行道来说明烦恼。以四道来说明圣法,这称为狮子游戏法门。

119. Tatrime cattāro āhārā. Cattāro vipallāsā upādānā yogā ganthā āsavā oghā sallā viññāṇaṭṭhitiyo agatigamanāti, evaṃ imāni sabbāni dasa padāni. Ayaṃ suttassa saṃsandanā.

Cattāro āhārā. Tattha yo ca kabaḷīkāro āhāro yo ca phasso āhāro, ime taṇhācaritena pahātabbā. Tattha yo ca manosañcetanāhāro yo ca viññāṇāhāro, ime diṭṭhicaritena pahātabbā.

Paṭhamo āhāro paṭhamo vipallāso, dutiyo āhāro dutiyo vipallāso, tatiyo āhāro tatiyo vipallāso, catuttho āhāro catuttho vipallāso. Ime cattāro vipallāsā apañcamā achaṭṭhā. Idañca pamāṇā cattāro āhārā.

Tattha paṭhame vipallāse ṭhito kāme upādiyati, idaṃ kāmupādānaṃ. Dutiye vipallāse ṭhito anāgataṃ bhavaṃ upādiyati, idaṃ sīlabbatupādānaṃ. Tatiye vipallāse ṭhito viparīto diṭṭhiṃ upādiyati, idaṃ diṭṭhupādānaṃ. Catutthe vipallāse ṭhito khandhe attato upādiyati, idaṃ attavādupādānaṃ.

Tattha kāmupādāne ṭhito kāme abhijjhāyati ganthati, ayaṃ abhijjhākāyagantho. Sīlabbatupādāne ṭhito byāpādaṃ ganthati, ayaṃ byāpādakāyagantho. Diṭṭhupādāne ṭhito parāmāsaṃ ganthati, ayaṃ parāmāsakāyagantho. Attavādupādāne ṭhito papañcanto ganthati, ayaṃ idaṃsaccābhiniveso kāyagantho.

Tassa ganthitā kilesā āsavanti. Kiñci pana vuccati vippaṭisāro. Ye vippaṭisārā [yo vippaṭisāro (pī. ka.)] te anusayā. Tattha abhijjhākāyaganthena kāmāsavo, byāpādakāyaganthena bhavāsavo, parāmāsakāyaganthena diṭṭhāsavo, idaṃ saccābhinivesakāyaganthena avijjāsavo.

Te cattāro āsavā vepullabhāvaṃ gatā oghā honti, tena vuccanti ‘‘oghā’’ti. Tattha kāmāsavo kāmogho, bhavāsavo bhavogho, avijjāsavo avijjogho, diṭṭhāsavo diṭṭhogho.

Te cattāro oghā āsayamanupaviṭṭhā anusayasahagatā vuccanti. Sallāti hadayamāhacca tiṭṭhantā. Tattha kāmogho rāgasallaṃ, bhavogho dosasallaṃ, avijjogho mohasallaṃ, diṭṭhogho diṭṭhisallaṃ.

Imehi catūhi sallehi pariyādinnaṃ viññāṇaṃ catūsu dhammesu tiṭṭhati rūpe vedanāya saññāya saṅkhāresu. Imā catasso viññāṇaṭṭhitiyo. Tattha rāgasallena nandūpasecanaṃ rūpūpagaṃ viññāṇaṃ tiṭṭhati. Dosasallena vedanūpagaṃ mohasallena saññūpagaṃ diṭṭhisallena nandūpasecanaṃ saṅkhārūpagaṃ viññāṇaṃ tiṭṭhati.

Catūhi viññāṇaṭṭhitīhi catubbidhaṃ agatiṃ gacchanti chandā dosā bhayā mohā. Rāgena chandā agatiṃ gacchati, dosena dosā agatiṃ gacchati, mohena mohā agatiṃ gacchati, diṭṭhiyā bhayā agatiṃ gacchati. Iti idañca kammaṃ ime ca kilesā. Ayaṃ saṃsārassa hetu.



119. 这里有四种食物。四种颠倒是执取、依赖、缠绕、烦恼、洪流、箭、意识的存在、无去无来，如此这些都是十种法的总和。这是经文的连接。
四种食物。其中，第一种是色食，第二种是接触食，这两种应当被爱欲习性所舍弃。第三种是心意造作食，第四种是意识食，这两种应当被见解习性所舍弃。
第一种食物是第一种颠倒，第二种食物是第二种颠倒，第三种食物是第三种颠倒，第四种食物是第四种颠倒。这四种颠倒是无第五无第六的。这是四种食物的标准。
在第一种颠倒中，执着于欲乐，这就是欲乐执取。第二种颠倒中，执着于未来的存在，这就是戒禁取。第三种颠倒中，执着于错误的见解，这就是见取。第四种颠倒中，执着于五蕴，这就是我执取。
在欲乐执取中，执着于欲乐而生嫉妒，这就是嫉妒心的缠绕。在戒禁执取中，执着于恶意，这就是恶意的缠绕。在见取中，执着于偏见，这就是偏见的缠绕。在我执取中，执着于对存在的执念，这就是执念的缠绕。
由此缠绕的烦恼称为烦恼流。任何被称为颠倒的都属于随眠。那些嫉妒心的缠绕产生欲流，恶意的缠绕产生生流，偏见的缠绕产生见流，执念的缠绕产生无明流。
这四种流成为广大的洪流，因此称为“洪流”。其中，欲流是欲的洪流，生流是生的洪流，无明流是无明的洪流，见流是见的洪流。
这四种洪流依附于心，伴随随眠而存在。箭是指心的痛苦。在这里，欲的洪流是欲的箭，生的洪流是恨的箭，无明的洪流是愚痴的箭，见的洪流是见的箭。
这四种箭缠绕着意识，在四种法中停留，存在于色、受、想、行中。这是五种意识的存在。在这里，欲的箭使得意识流向色，恨的箭使得意识流向受，愚痴的箭使得意识流向想，见的箭使得意识流向行。
通过这四种意识的存在，众生因欲、恨、恐惧、愚痴而走向四种无去。因欲而走向无去，因恨而走向无去，因愚痴而走向无去，因见而走向无去。如此，这就是行为与烦恼。这是轮回的根本原因。

120. Tatthimā catasso disā kabaḷīkārāhāro ‘‘asubhe subha’’nti vipallāso kāmupādānaṃ kāmayogo abhijjhākāyagantho kāmāsavo kāmogho rāgasallaṃ rūpūpagā viññāṇaṭṭhiti chandā agatigamanaṃ. Ayaṃ paṭhamā disā.

Phasso āhāro ‘‘dukkhe sukha’’nti vipallāso sīlabbatupādānaṃ bhavayogobyāpādo kāyagantho bhavāsavo bhavogho dosasallaṃ vedanūpagā viññāṇaṭṭhiti dosā agatigamanaṃ, ayaṃ dutiyā disā.

Manosañcetanāhāro ‘‘anattani attā’’ti vipallāso diṭṭhupādānaṃ diṭṭhiyogo parāmāsakāyagantho diṭṭhāsavo diṭṭhogho diṭṭhisallaṃ saññūpagā viññāṇaṭṭhiti bhayā agatigamanaṃ. Ayaṃ tatiyā disā.

Viññāṇāhāro ‘‘anicce nicca’’nti vipallāso attavādupādānaṃ avijjāyogo idaṃsaccābhiniveso kāyagantho avijjāsavo avijjogho mohasallaṃ saṅkhārūpagā viññāṇaṭṭhiti mohā agatigamanaṃ, ayaṃ catutthī disā. Iti imesaṃ dasannaṃ suttānaṃ paṭhamena padena paṭhamāya disāya ālokanaṃ. Ayaṃ vuccati disālokanā.

Catūhi vipallāsehi akusalapakkhe disāvilokanā kilesaṃ saṃyojetvā ayaṃ akusalapakkhe disāvilokanāya bhūmi pañcannaṃ dasannaṃ suttānaṃ yāni paṭhamāni padāni imesaṃ dhammānaṃ ko attho? Eko attho, byañjanameva nānaṃ. Evaṃ dutiyā evaṃ tatiyā evaṃ catutthī. Ayaṃ paṭhamā saṃsandanā.

Iminā peyyālena sabbe kilesā catūsu padesu pakkhipitabbā. Tato kusalapakkhe catasso paṭipadā cattāri jhānāni cattāro satipaṭṭhānā cattāro vihārā dibbo brahmā ariyo āneñjo cattāro sammappadhānā cattāro acchariyā abbhutadhammā cattāro adhiṭṭhānā cattāro samādhayo chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhi. Cattāro dhammā sukhabhāgiyā nāññatra bojjhaṅgā nāññatra tapasā nāññatindriyasaṃvarā nāññatra sabbanissaggā cattāri appamāṇāni.

Tattha dukkhā paṭipadā dandhābhiññā bhāviyamānā bahulīkariyamānā paṭhamaṃ jhānaṃ paripūreti, paṭhamaṃ jhānaṃ paripuṇṇaṃ paṭhamaṃ satipaṭṭhānaṃ paripūreti , paṭhamaṃ satipaṭṭhānaṃ paripuṇṇaṃ paṭhamaṃ vihāraṃ paripūreti, paṭhamo vihāro paripuṇṇo paṭhamaṃ sammappadhānaṃ paripūreti, paṭhamaṃ sammappadhānaṃ paripuṇṇaṃ paṭhamaṃ acchariyaṃ abbhutadhammaṃ paripūreti, paṭhamo acchariyo abbhuto dhammo paripuṇṇo paṭhamaṃ adhiṭṭhānaṃ paripūreti, paṭhamaṃ adhiṭṭhānaṃ paripuṇṇaṃ chandasamādhiṃ paripūreti, chandasamādhi paripuṇṇo indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripuṇṇo paṭhamaṃ mettāappamāṇaṃ paripūreti. Evaṃ yāva sabbanissaggo catutthaṃ appamāṇaṃ paripūreti.

Tattha paṭhamā ca paṭipadā paṭhamañca jhānaṃ paṭhamañca satipaṭṭhānaṃ paṭhamo ca vihāro paṭhamañca sammappadhānaṃ paṭhamo ca acchariyo abbhuto dhammo saccādhiṭṭhānañca chandasamādhi ca indriyasaṃvaro ca mettā ca appamāṇaṃ. Ayaṃ paṭhamā disā.

Dukkhā ca [dutiyā ca (ka.)] paṭipadā khippābhiññā dutiyaṃ jhānaṃ dutiyañca satipaṭṭhānaṃ dutiyo ca vihāro dutiyañca sammappadhānaṃ dutiyo ca acchariyo abbhuto dhammo cāgādhiṭṭhānaṃ cittasamādhi cattāro iddhipādā karuṇā ca appamāṇaṃ, ayaṃ dutiyā disā.


120. 在这里,这四个方向是:色食,"在不净中见净"的颠倒,欲取,欲轭,贪欲身系,欲漏,欲暴流,贪欲箭,色趣识住,欲行不正。这是第一个方向。
触食,"在苦中见乐"的颠倒,戒禁取,有轭,嗔恚身系,有漏,有暴流,嗔恚箭,受趣识住,嗔行不正,这是第二个方向。
意思食,"在无我中见我"的颠倒,见取,见轭,妄执身系,见漏,见暴流,见箭,想趣识住,怖行不正。这是第三个方向。
识食,"在无常中见常"的颠倒,我语取,无明轭,此实执着身系,无明漏,无明暴流,痴箭,行趣识住,痴行不正,这是第四个方向。如是,这十种经中,以第一法观察第一个方向。这称为方向观察。
以四种颠倒观察不善方向,结合烦恼,这是不善方向观察的基础。这五种十种经的第一法,这些法的意义是什么?意义是一样的,只是文字不同。第二、第三、第四也是如此。这是第一种连接。
以此重复方式,所有烦恼都应归入四种法中。然后在善的方面有四种行道、四种禅那、四念处、四种住处(天、梵、圣、不动)、四正勤、四种稀有未曾有法、四种决意、四种定(欲定、精进定、心定、观定)。四种乐分法,除了觉支、苦行、根律仪、一切舍离之外,还有四无量心。
其中,苦迟通行道修习、多修习,圆满初禅;初禅圆满,圆满初念处;初念处圆满,圆满初住处;初住处圆满,圆满初正勤;初正勤圆满,圆满初稀有未曾有法;初稀有未曾有法圆满,圆满初决意;初决意圆满,圆满欲定;欲定圆满,圆满根律仪;根律仪圆满,圆满初慈无量。如是直至一切舍离,圆满第四无量。
其中,第一行道、初禅、初念处、初住处、初正勤、初稀有未曾有法、谛决意、欲定、根律仪和慈无量。这是第一方向。
苦速通行道、第二禅、第二念处、第二住处、第二正勤、第二稀有未曾有法、舍决意、心定、四神足和悲无量,这是第二方向。


Sukhā ca [tatiyā ca (ka.)] paṭipadā dandhābhiññā tatiyañca jhānaṃ tatiyañca satipaṭṭhānaṃ tatiyo ca vihāro tatiyañca sammappadhānaṃ tatiyo ca acchariyo abbhuto dhammo paññādhiṭṭhānañca vīriyasamādhi ca bojjhaṅgā ca muditā ca appamāṇaṃ. Ayaṃ tatiyā disā.

Sukhā ca [catutthī ca (ka.)] paṭipadā khippābhiññā catutthaṃ jhānaṃ catutthañca satipaṭṭhānaṃ catuttho ca vihāro catutthañca sammappadhānaṃ catuttho ca acchariyo abbhuto dhammo upasamādhiṭṭhānañca vīmaṃsāsamādhi ca sabbanissaggo ca upekkhā appamāṇañca. Ayaṃ catutthī disā. Imāsaṃ catassannaṃ disānaṃ ālokanā. Ayaṃ vuccati disālokano nāma nayo.

Tatthāyaṃ yojanā. Cattāro ca āhārā catasso ca paṭipadā, cattāro ca vipallāsā cattāro ca satipaṭṭhānā, cattāri ca upādānāni cattāri ca jhānāni cattāro ca yogā vihārā ca, ganthā ca sammappadhānā ca, āsavā ca acchariyā abbhutadhammā ca, oghā ca adhiṭṭhānāni ca, sallā ca samādhayo, viññāṇaṭṭhitiyo cattāro ca sukhabhāgiyā dhammā, cattāri ca agatigamanāni cattāri ca appamāṇāni iti kusalākusalānaṃ paṭipakkhavasena yojanā, ayaṃ vuccati disālokano nayo.

Tassa cattāri sāmaññaphalāni pariyosānaṃ, yo ca dhammo kusalākusalaniddese paṭhamo disāniddeso, imassa sotāpattiphalaṃ pariyosānaṃ dutiyaṃ sakadāgāmiphalaṃ, tatiyaṃ anāgāmiphalaṃ, catutthaṃ arahattaphalaṃ.

Tattha katamo tipukkhalo nayo? Ye ca dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti dve puggalā, ye ca sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti dve puggalā.

Imesaṃ catunnaṃ puggalānaṃ yo puggalo sukhāya paṭipadāya dandhābhiññāya niyyāti, yo ca puggalo dukkhāya paṭipadāya khippābhiññāya niyyāti. Ime dve puggalā bhavanti. Tattha yo sukhāya paṭipadāya khippābhiññāya niyyāti , ayaṃ ugghaṭitaññū. Yo pacchimo puggalo sādhāraṇo, ayaṃ vipañcitaññū. Yo puggalo dandhābhiññāya dukkhāya paṭipadāya niyyāti, ayaṃ neyyo. Ime cattāro bhavitvā tīṇi honti, tattha ugghaṭitaññussa samathapubbaṅgamā vipassanā, neyyassa vipassanāpubbaṅgamo samatho, vipañcitaññussa samathavipassanā yuganaddhā. Ugghaṭitaññussa mudukā desanā, neyyassa tikkhā desanā, vipañcitaññussa tikkhamudukā desanā.

Ugghaṭitaññussa adhipaññāsikkhā, neyyassa adhicittasikkhā, vipañcitaññussa adhisīlasikkhā. Iti imesaṃ puggalānaṃ catūhi paṭipadāhi niyyānaṃ.

Tattha ayaṃ saṃkileso, tīṇi akusalamūlāni tayo phassā tisso vedanā tayo upavicārā tayo saṃkilesā tayo vitakkā tayo pariḷāhā tīṇi saṅkhatalakkhaṇāni tisso dukkhatāti.

Tīṇi akusalamūlānīti lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ. Tayo phassāti sukhavedanīyo phasso, dukkhavedanīyo phasso, adukkhamasukhavedanīyo phasso. Tisso vedanāti sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā. Tayo upavicārāti somanassopavicāro domanassopavicāro upekkhopavicāro. Tayo saṃkilesāti rāgo doso moho. Tayo vitakkāti kāmavitakko byāpādavitakko vihiṃsāvitakko. Tayo pariḷāhāti rāgajo dosajo mohajo. Tīṇi saṅkhatalakkhaṇānīti uppādo ṭhiti vayo. Tisso dukkhatāti dukkhadukkhatā vipariṇāmadukkhatā saṅkhatadukkhatā.


乐迟通行道、第三禅、第三念处、第三住处、第三正勤、第三稀有未曾有法、慧决意、精进定、觉支和喜无量。这是第三方向。
乐速通行道、第四禅、第四念处、第四住处、第四正勤、第四稀有未曾有法、寂静决意、观定、一切舍离和舍无量。这是第四方向。这是对这四个方向的观察。这称为方向观察法门。
在这里,这是配对:四种食物和四种行道,四种颠倒和四念处,四种执取和四种禅那,四种轭和四种住处,四种系缚和四正勤,四种漏和四种稀有未曾有法,四种暴流和四种决意,四种箭和四种定,四种识住和四种乐分法,四种不正行和四无量心。如是以善不善对应的方式配对,这称为方向观察法门。
其结果是四种沙门果,在善不善的说明中第一个方向说明,其结果是须陀洹果,第二是斯陀含果,第三是阿那含果,第四是阿罗汉果。
什么是三轮法门?通过苦迟通行道和苦速通行道而解脱的两种人,通过乐迟通行道和乐速通行道而解脱的两种人。
这四种人中,通过乐迟通行道而解脱的人,和通过苦速通行道而解脱的人,这两种人。其中通过乐速通行道而解脱的人,这是利根者。最后一种普通的人,这是中根者。通过苦迟通行道而解脱的人,这是钝根者。这四种变成三种,其中利根者以止为先导而修观,钝根者以观为先导而修止,中根者止观双运。对利根者柔和说法,对钝根者猛利说法,对中根者猛利柔和说法。
对利根者增上慧学,对钝根者增上心学,对中根者增上戒学。如是这些人通过四种行道而解脱。
在这里,这是染污:三不善根、三触、三受、三寻思、三染污、三寻、三热恼、三有为相、三苦性。
三不善根是:贪不善根、嗔不善根、痴不善根。三触是:乐受触、苦受触、不苦不乐受触。三受是:乐受、苦受、不苦不乐受。三寻思是:喜寻思、忧寻思、舍寻思。三染污是:贪、嗔、痴。三寻是:欲寻、恚寻、害寻。三热恼是:贪生、嗔生、痴生。三有为相是:生、住、灭。三苦性是:苦苦性、坏苦性、行苦性。


Tattha lobho akusalamūlaṃ kuto samuṭṭhitaṃ? Tividhaṃ ārammaṇaṃ manāpikaṃ amanāpikaṃ upekkhāṭhāniyañca. Tattha manāpikena ārammaṇena lobho akusalamūlaṃ samuṭṭhahati. Iti manāpikā ārammaṇā sukhavedanīyo phasso, sukhavedanīyaṃ phassaṃ paṭicca uppajjate sukhavedanā, sukhavedanaṃ paṭicca uppajjate somanassūpavicāro, somanassūpavicāraṃ paṭicca uppajjate rāgo, rāgaṃ paṭicca uppajjate kāmavitakko, kāmavitakkaṃ paṭicca uppajjate rāgajo pariḷāho rāgajaṃ pariḷāhaṃ paṭicca uppajjate uppādo saṅkhatalakkhaṇo, uppādaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate vipariṇāmadukkhatā.

Doso akusalamūlaṃ kuto samuṭṭhitaṃ? Amanāpikena ārammaṇena doso akusalamūlaṃ samuṭṭhitaṃ. Iti amanāpikā ārammaṇā dukkhavedanīyo phasso, dukkhavedanīyaṃ phassaṃ paṭicca uppajjate dukkhavedanā, dukkhavedanaṃ paṭicca uppajjate domanassūpavicāro, domanassūpavicāraṃ paṭicca uppajjate doso, dosaṃ paṭicca uppajjate byāpādavitakko, byāpādavitakkaṃ paṭicca uppajjate dosajo pariḷāho, dosajaṃ pariḷāhaṃ paṭicca uppajjate ṭhitassa aññathattaṃ saṅkhatalakkhaṇaṃ, ṭhitassa aññathattaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate dukkhadukkhatā vedanā.

Moho akusalamūlaṃ kuto samuṭṭhitaṃ? Upekkhāṭhāniyena ārammaṇena moho akusalamūlaṃ samuṭṭhitaṃ. Iti upekkhāṭhāniyā ārammaṇā adukkhamasukhavedanīyo phasso, adukkhamasukhavedanīyaṃ phassaṃ paṭicca uppajjate adukkhamasukhā vedanā, adukkhamasukhavedanaṃ paṭicca uppajjate upekkhūpavicāro, upekkhūpavicāraṃ paṭicca uppajjate moho, mohaṃ paṭicca uppajjate vihiṃsāvitakko, vihiṃsāvitakkaṃ paṭicca uppajjate mohajo pariḷāho, mohajaṃ pariḷāhaṃ paṭicca uppajjate vayo saṅkhatalakkhaṇaṃ, vayaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate saṅkhatadukkhatā, iti ayaṃ tiṇṇaṃ kilesānaṃ niddeso, ayaṃ vuccate kusalapakkhe tipukkhalo nayo.

Iti tīṇi akusalamūlāni na catutthāni na pañcamāni, tayo phassāti tisso vedanā yāva saṅkhatadukkhatāti, yo koci akusalapakkho, sabbo so tīsu akusalamūlesu samosarati.

Tattha katamo kusalapakkho? Tīṇi kusalamūlāni, tisso paññā sutamayī paññā cintāmayī paññā bhāvanāmayī paññā. Tayo samādhī savitakkasavicāro…pe… tisso sikkhā adhisīlasikkhā…pe… sikkhā. Tīṇi nimittāni samathanimittaṃ paggahanimittaṃ upekkhānimittaṃ. Tayo vitakkā nekkhammavitakko…pe… avihiṃsāvitakko. Tīṇi indriyāni anaññātaññassāmītindriyanti vitthāro. Tayo upavicārā nekkhammūpavicāro abyāpādūpavicāro avihiṃsūpavicāro. Tisso esanā kāmesanā bhavesanā brahmacariyesanā. Tayo khandhā sīlakkhandho samādhikkhandho paññākkhandho.

Tattha yaṃ alobho kusalamūlaṃ, taṃ sutamayipaññaṃ paripūreti, sutamayī paññā paripuṇṇā savitakkaṃ savicāraṃ samādhiṃ paripūreti, savitakko savicāro samādhi paripuṇṇo adhicittasikkhaṃ paripūreti, adhicittasikkhā paripuṇṇā samathanimittaṃ paripūreti, samathanimittaṃ paripuṇṇaṃ nekkhammavitakkaṃ paripūreti, nekkhammavitakko paripuṇṇo anaññātaññassāmītindriyaṃ paripūreti, anaññātaññassāmītindriyaṃ paripuṇṇaṃ nekkhammūpavicāraṃ paripūreti, nekkhammūpavicāro paripuṇṇo kāmesanaṃ pajahati, kāmesanappahānaṃ samādhikkhandhaṃ paripūreti.


其中贪不善根从何而生?有三种所缘:可意的、不可意的和中性的。其中从可意所缘生起贪不善根。如是,从可意所缘生起乐受触,缘于乐受触生起乐受,缘于乐受生起喜寻思,缘于喜寻思生起贪,缘于贪生起欲寻,缘于欲寻生起贪生热恼,缘于贪生热恼生起生起有为相,缘于生起有为相生起坏苦性。
嗔不善根从何而生?从不可意所缘生起嗔不善根。如是,从不可意所缘生起苦受触,缘于苦受触生起苦受,缘于苦受生起忧寻思,缘于忧寻思生起嗔,缘于嗔生起恚寻,缘于恚寻生起嗔生热恼,缘于嗔生热恼生起住异有为相,缘于住异有为相生起苦苦性受。
痴不善根从何而生?从中性所缘生起痴不善根。如是,从中性所缘生起不苦不乐受触,缘于不苦不乐受触生起不苦不乐受,缘于不苦不乐受生起舍寻思,缘于舍寻思生起痴,缘于痴生起害寻,缘于害寻生起痴生热恼,缘于痴生热恼生起灭有为相,缘于灭有为相生起行苦性。如是这是三种烦恼的说明,这称为善分三轮法门。
如是三不善根无第四无第五,三触乃至三受乃至行苦性,任何不善分,一切都归摄于三不善根中。
什么是善分?三善根,三慧即闻所成慧、思所成慧、修所成慧。三定即有寻有伺等,三学即增上戒学等。三相即止相、精进相、舍相。三寻即出离寻等、无恚寻等、无害寻等。三根即未知当知根等详细。三寻思即出离寻思、无恚寻思、无害寻思。三求即欲求、有求、梵行求。三蕴即戒蕴、定蕴、慧蕴。
其中无贪善根圆满闻所成慧,闻所成慧圆满有寻有伺定,有寻有伺定圆满增上心学,增上心学圆满止相,止相圆满出离寻,出离寻圆满未知当知根,未知当知根圆满出离寻思,出离寻思圆满则断欲求,断欲求则圆满定蕴。


Adoso kusalamūlaṃ cintāmayipaññaṃ paripūreti, cintāmayī paññā paripuṇṇā avitakkavicāramattaṃ samādhiṃ paripūreti . Avitakkavicāramatto samādhi paripuṇṇo adhisīlasikkhaṃ paripūreti, adhisīlasikkhā paripuṇṇā upekkhānimittaṃ paripūreti, upekkhānimittaṃ paripuṇṇaṃ abyāpādavitakkaṃ paripūreti, abyāpādavitakko paripuṇṇo aññindriyaṃ paripūreti, aññindriyaṃ paripuṇṇaṃ abyāpādūpavicāraṃ paripūreti, abyāpādūpavicāro paripuṇṇo bhavesanaṃ pajahati, bhavesanappahānaṃ sīlakkhandhaṃ paripūreti.

Amoho kusalamūlaṃ bhāvanāmayipaññaṃ paripūreti, bhāvanāmayīpaññā paripuṇṇā avitakkaavicāraṃ samādhiṃ paripūreti, avitakko avicāro samādhi paripuṇṇo adhipaññāsikkhaṃ paripūreti, adhipaññāsikkhā paripuṇṇā paggahanimittaṃ paripūreti, paggahanimittaṃ paripuṇṇaṃ aññātāvino indriyaṃ paripūreti, aññātāvino indriyaṃ paripuṇṇaṃ avihiṃsūpavicāraṃ paripūreti, avihiṃsūpavicāro paripuṇṇo brahmacariyesanaṃ paripūreti, brahmacariyesanā paripuṇṇā paññākkhandhaṃ paripūreti.

Iti ime tayo dhammā kusalapakkhikā sabbe kusalā dhammā tīhi tikaniddesehi niddisiyanti tīṇi vimokkhamukhāni tassa pariyosānaṃ. Tattha paṭhamena appaṇihitaṃ, dutiyena suññataṃ, tatiyena animittaṃ. Ayaṃ vuccati dutiyo tipukkhalo nāma nayo.

Tattha ye ime tayo puggalā ugghaṭitaññū vipañcitaññū neyyoti. Imesaṃ tiṇṇaṃ puggalānaṃ ye ca puggalā sukhāya paṭipadāya khippābhiññāya, sukhāya paṭipadāya dandhābhiññāya ca niyyanti, te dve puggalā. Ye ca dve puggalā dukkhāya paṭipadāya khippābhiññāya, dukkhāya paṭipadāya dandhābhiññāya ca niyyanti , ime cattāro tena visesena dve bhavanti diṭṭhicarito ca taṇhācarito ca. Ime cattāro bhavitvā tayo bhavanti, tayo bhavitvā dve bhavanti. Imesaṃ dvinnaṃ puggalānaṃ ayaṃ saṃkileso, avijjā ca taṇhā ca, ahirikañca anottappañca, assati ca asampajaññañca, nīvaraṇāni ca saṃyojanāni ca, ajjhosānañca abhiniveso ca, ahaṃkāro ca mamaṃkāro ca, assaddhiyañca dovacassañca, kosajjañca ayoniso ca manasikāro, vicikicchā ca abhijjhā ca, asaddhammassavanañca asamāpatti ca.

Tattha avijjā ca ahirikañca assati ca nīvaraṇāni ca ajjhosānañca ahaṃkāro ca assaddhiyañca kosajjañca vicikicchā ca asaddhammassavanañca, ayaṃ ekā disā.

Taṇhā ca anottappañca asampajaññañca saṃyojanāni ca abhiniveso ca mamaṃkāro ca dovacassatā ca ayoniso manasikāro ca abhijjhā ca asamāpatti ca, ayaṃ dutiyā disā. Dasannaṃ dukānaṃ dasa padāni paṭhamāni kātabbāni. Saṃkhittena atthaṃ ñāpenti paṭipakkhe kaṇhapakkhassa sabbesaṃ dukānaṃ dasa padāni dutiyakāni, ayaṃ dutiyā disā.

Iti akusalānaṃ dhammānaṃ dukkhaniddeso, ayaṃ samudayo. Yaṃ taṃ dhammaṃ ajjhāvasati nāmañca rūpañca idaṃ dukkhaṃ iti ayañca samudayo, idañca dukkhaṃ, imāni dve saccāni dukkhañca samudayo ca nandiyāvaṭṭassa nayassa paṭhamaniddeso.

Tattha katamo kusalapakkho? Samatho ca vipassanā ca, vijjā ca caraṇañca, sati ca sampajaññañca, hirī ca ottappañca, ahaṃkārappahānañca mamaṃkārappahānañca, sammāvāyāmo ca yoniso ca manasikāro, sammāsati ca sammāsamādhi ca, paññā ca nibbidā ca, samāpatti ca saddhammassavanañca, somanassañca dhammānudhammappaṭipatti ca.


无嗔善根圆满思所成慧,思所成慧圆满无寻无伺定,无寻无伺定圆满增上戒学,增上戒学圆满中性所缘,中性所缘圆满无害寻思,无害寻思圆满他根,他根圆满无害寻思,无害寻思圆满断欲求,断欲求圆满戒蕴。
无痴善根圆满修所成慧,修所成慧圆满无寻无伺定,无寻无伺定圆满增上慧学,增上慧学圆满把握所缘,把握所缘圆满他根,他根圆满无害寻思,无害寻思圆满梵行求,梵行求圆满慧蕴。
如是这三种法是善分的,所有善法通过这三种三轮法门被指示,三种解脱之门的结果是:第一是无所依,第二是空无,第三是无相。这称为第二善分法门。
在这里,这三种人是利根者、中根者和钝根者。这三种人中,那些通过乐道而迅速觉悟的人,以及通过乐道而迟缓觉悟的人,这两个人。那些通过苦道而迅速觉悟的人,以及通过苦道而迟缓觉悟的人,这四个人中有两个特别的人,即见道者与欲道者。这四个人中成为三个人,三个人中成为两个。对于这两个人,这是染污,无明与贪欲、无愧与无惧、执着与无知、懈怠与无明、怀疑与贪欲、对法的无信与无定。
在这里,无明、无愧、执着、无知、我执、无信、懈怠、怀疑与对法的无信是同一方面。
贪欲、无惧、无知、执着、我执、两面性、无知的思维、贪欲与无定是第二方面。这十种苦法的十种法门是首要的。简而言之,它们的意义是反对黑法的所有十种法门是第二方面。
如是对不善法的苦的说明,这是因缘。那种法所依赖的名色,这是苦,这也是因缘,这是苦,这两种是苦与因缘,这称为苦与因缘的第一说明。
什么是善分?止与观、智慧与行、正念与正知、羞耻与愧疚、放弃我执与放弃我执、正勤与正念、正定与正思维、智慧与厌离、定与对法的听闻、喜与法的实践。


Tattha samatho ca vijjā ca sati ca hirī ca ahaṃkārappahānañca sammāvāyāmo ca sammāsati ca paññā ca samāpatti ca somanassañca, ime dhammā ekā disā. Vipassanā ca caraṇañca sampajaññañca ottappañca mamaṃkārappahānañca yoniso manasikāro ca sammāsamādhi ca nibbidā ca saddhammassavanañca dhammānudhammappaṭipatti ca, ayaṃ dutiyā disā. Iti kusalapakkhe ca akusalapakkhe ca nandiyāvaṭṭassa pana nayassa catasso disā.

Tāsu yāni akusalapakkhassa paṭhamāni padāni akusalāni kusalehi pahānaṃ gacchanti, tāni kusalapakkhe dutiyehi padehi pahānaṃ gacchanti. Tesaṃ pahānā rāgavirāgā cetovimutti yāni akusalapakkhassa dutiyāni akusalapadāni pahānaṃ gacchanti, tāni kusalapakkhassa paṭhamehi padehi pahānaṃ gacchanti. Tesaṃ pahānā avijjāvirāgā paññāvimutti pariyosānaṃ. Imesaṃ tiṇṇaṃ nayānaṃ paṭhamo nayo sīhavikkīḷito nāma. Aṭṭha padāni cattāri ca kusalāni cattāri ca akusalāni imāni aṭṭha padāni mūlapadāni, atthanayena dutiyo tipukkhalo. So chahi dhammehi neti kusalamūlāni ca neti akusalamūlāni ca, iti imāni cha padāni purimakāni ca aṭṭha mūlapadāni imāni cuddasa padāni aṭṭhārasannaṃ mūlapadānaṃ. Tattha yo pacchimako nayo nandiyāvaṭṭo, so catūhi dhammehi neti. Avijjāya ca taṇhāya ca samathena ca vipassanāya ca, ime cattāro dhammā imāni aṭṭhārasa mūlapadāni tīsu nayesu niddiṭṭhāni.

Tattha yāni nava padāni kusalāni, tattha sabbaṃ kusalaṃ samosarati. Tesañca navannaṃ mūlānaṃ cattāri padāni sīhavikkīḷitanaye tīṇi tipukkhale dve nandiyāvaṭṭe, iccete kusalassa pakkhā. Tattha yāni nava padāni kusalāni, tattha sabbaṃ kusalaṃ yujjati. Tattha sīhavikkīḷite naye cattāri padāni tīṇi tipukkhale dve nandiyāvaṭṭe imāni nava padāni kusalāni niddiṭṭhāni.

Tattha yāni nandiyāvaṭṭe naye cattāri padāni, tattha aṭṭhārasa mūlapadāni samosaranti. Yathā kathaṃ, samatho ca alobho ca adoso ca asubhasaññā ca dukkhasaññā ca imāni kusalapakkhe pañca padāni samathaṃ bhajanti. Vipassanā ca amoho ca aniccasaññā ca anattasaññā ca imāni cattāri padāni vipassanaṃ bhajanti. Imāni nava padāni kusalāni dvīsu padesu yojitāni, tattha akusalapakkhe navannaṃ akusalamūlapadānaṃ yā ca taṇhā yo ca lobho yo ca doso yā ca subhasaññā yā ca sukhasaññā, imāni pañca padāni taṇhaṃ bhajanti . Yā ca avijjā yo ca moho yā ca niccasaññā yā ca attasaññā, imāni cattāri padāni avijjaṃ bhajanti. Etāni nava padāni akusalāni susaṃkhittāni. Iti tayo nayā ekaṃ nayaṃ na paviṭṭhā. Evaṃ aṭṭhārasa mūlapadāni nandiyāvaṭṭanaye niddisitabbāni.


在这里,止与智慧、正念与羞耻、放弃我执与正勤、正念与智慧、定与禅、喜与法的实践,这些法是一种。观与行、正知与正思、放弃我执与正念、正定与厌离、对法的听闻与法的实践,这是第二种。如此在善分与不善分之间,在乐与苦的轮回中有四个方向。
在这些不善分的初步法中,不善法通过善法而被抛弃,这些在善分中的第二法也被抛弃。它们的抛弃是贪与离贪的心解脱,而那些不善分的第二法通过善分的第一法被抛弃。它们的抛弃是无明与离无明的智慧解脱的结果。这三种法的第一法称为狮子戏耍法门。八个法中四个是善法,四个是不善法,这八个法是根本法,以法的意义为第二善分法门。因此,通过六种法引导善根和不善根,如此这六个法与之前的八个根本法合共十三个根本法。在这里,最后的法是轮回法,它通过四种法引导。
在这里,那九个法是善法,其中所有的善法都是相同的。对于这九个根本法中的四个法,狮子戏耍法门有三个善分和两个乐轮回,这就是善的分支。在这里,那九个法是善法,其中所有的善法都是相同的。在这里,狮子戏耍法门的四个法有三个善分和两个乐轮回,这九个法是被指示的。
在这里,那四个乐轮回的法中,有十八个根本法是相同的。如何呢?止与无贪、无嗔、恶法的观念与苦的观念,这些是善分的五个法。观与无痴、无常的观念与无我观念,这些是观的四个法。这九个善法在两个方面中被结合,其中不善分的九个不善根法是贪、贪欲、嗔恨、恶法的观念与乐的观念,这五个法归属于贪。无明与痴的法是四个法,这四个法归属于无明。这九个不善法被清楚地归纳。因此,三种法门并未交汇。如此,十八个根本法在乐轮回中被指示。


Kathaṃ aṭṭhārasa mūlapadāni, tipukkhale naye yujjanti? Navannaṃ padānaṃ kusalānaṃ, vipassanā ca amoho ca aniccasaññā ca anattasaññā ca, imāni cattāri padāni; amoho ca samatho ca alobho ca asubhasaññā ca, imāni cattāri padāni; lobho ca doso ca, evaṃ imāni nava padāni tīsu kusalesu yojetabbāni. Tattha navannaṃ padānaṃ akusalānaṃ taṇhā ca lobho ca subhasaññā ca sukhasaññā ca, imāni cattāri padāni lobho akusalamūlaṃ; avijjā ca moho ca niccasaññā ca attasaññā ca ayaṃ moho ayaṃ doso, ye ca imāni nava padāni tīsu akusalesu yojitāni. Evaṃ aṭṭhārasa mūlapadāni kusalamūlesu ca yojetvā tipukkhalena nayena niddisitabbāni.

Kathaṃ aṭṭhārasa mūlapadāni sīhavikkīḷite naye yujjanti? Taṇhā ca subhasaññā ca, ayaṃ paṭhamo vipallāso. Lobho ca sukhasaññā ca, ayaṃ dutiyo vipallāso. Avijjā ca niccasaññā ca, ayaṃ tatiyo vipallāso. Moho ca attasaññā ca, ayaṃ catuttho vipallāso. Iti nava padāni akusalamūlāni catūsu padesu yojitāni. Tattha navannaṃ mūlapadānaṃ kusalānaṃ samatho ca asubhasaññā ca, idaṃ paṭhamaṃ satipaṭṭhānaṃ. Alobho ca dukkhasaññā ca, idaṃ dutiyaṃ satipaṭṭhānaṃ. Vipassanā ca aniccasaññā ca, idaṃ tatiyaṃ satipaṭṭhānaṃ. Amoho ca anattasaññā ca, idaṃ catutthaṃ satipaṭṭhānaṃ. Imāni aṭṭhārasa mūlapadāni sīhavikkīḷitanayaṃ anupaviṭṭhāni. Imesaṃ tiṇṇaṃ nayānaṃ yā bhūmi ca yo rāgo ca yo doso ca ekaṃ nayaṃ pavisati. Ekassa nayassa akusale vā dhamme kusale vā dhamme viññāte paṭipakkho anvesitabbo, paṭipakkhe anvesitvā so nayo niddisitabbo, tamhi naye niddiṭṭho. Yathā ekamhi naye sabbe nayā paviṭṭhā tathā niddisitabbā. Ekamhi ca naye aṭṭhārasa mūlapadāni paviṭṭhāni, tamhi dhamme viññāte sabbe dhammā viññātā honti. Imesaṃ tiṇṇaṃ nayānaṃ sīhavikkīḷitanayassa cattāri phalāni pariyosānaṃ. Paṭhamāya disāya paṭhamaṃ phalaṃ, dutiyāya disāya dutiyaṃ phalaṃ, tatiyāya disāya tatiyaṃ phalaṃ, catutthāya disāya catutthaṃ phalaṃ. Tipukkhalassa nayassa tīṇi vimokkhamukhāni pariyosānaṃ. Paṭhamāya disāya appaṇihitaṃ, dutiyāya disāya suññataṃ, tatiyāya disāya animittaṃ. Nandiyāvaṭṭassa nayassa rāgavirāgā cetovimutti avijjāvirāgā ca paññāvimutti pariyosānaṃ . Paṭhamāya disāya rāgavirāgā cetovimutti, dutiyāya disāya avijjāvirāgā paññāvimutti. Ime tayo nayā imesaṃ tiṇṇaṃ nayānaṃ aṭṭhārasannaṃ mūlapadānaṃ ālokanā, ayaṃ vuccati disālokano [disālocano (ka.)] nayo. Āloketvāna jānāti ‘‘ayaṃ dhammo imaṃ dhammaṃ bhajatī’’ti sammā yojanā. Kusalapakkhe akusalapakkhe ca ayaṃ nayo aṅkuso nāma. Ime pañca nayā.

Tatthimā uddānagāthā

Taṇhā ca avijjāpi ca, lobho doso tatheva moho ca;

Cattāro ca vipallāsā, kilesabhūmī nava padāni.

Ye ca satipaṭṭhānā, samatho ca vipassanā kusalamūlā;

Etaṃ sabbaṃ kusalaṃ, indriyabhūmī nava padāni.

Sabbakusalaṃ navahi padehi yujjati, navahi ceva akusalaṃ;

Ete te mūlapadā, ubhato aṭṭhārasa padāni.

Taṇhā ceva avijjā ca, samatho ca vipassanā;

Yo neti sabbesu yogayutto, ayaṃ nayo nandiyāvaṭṭo.

Yaṃ kusalamūlehi, nayati kusalaakusalamūlehi;

Bhūtaṃ tathaṃ avitathaṃ, tipukkhalaṃ taṃ nayaṃ āhu.


如何将十八个根本法与三种善分结合起来?九个善法中,观与无痴、无常的观念与无我观念,这四个法;无痴与止、无贪与恶法的观念,这四个法;贪与嗔,如此这九个法应归入三种善分中。在这里,九个不善法中,贪欲与善法的观念与乐的观念,这四个法是贪的不善根;无明与痴、恒常的观念与我执,这是痴与嗔,这九个法应归入三种不善分中。如此,十八个根本法在善根中应归入三种善分的法中。
如何将十八个根本法与狮子戏耍法门结合起来?贪欲与善法的观念,这是第一种颠倒;贪与乐的观念,这是第二种颠倒;无明与恒常的观念,这是第三种颠倒;痴与我执,这是第四种颠倒。如此,九个不善法归入四个方面。在这里,九个善法中,止与恶法的观念,这是第一种正念;无贪与苦的观念,这是第二种正念;观与无常的观念,这是第三种正念;无痴与无我的观念,这是第四种正念。这些十八个根本法未被归入狮子戏耍法门。这三种法则的根本法中,贪与嗔是同一法门。对于一个法门的善法或不善法,应寻找反对法,在反对法中寻找,然后应当归入该法门。在一个法门中,所有法门都应归入,如此应当归入。在一个法门中,十八个根本法被归入,在此法中,所有法都被理解。对于这三种法,狮子戏耍法门的结果是四种果报。第一种方向的第一果报,第二种方向的第二果报,第三种方向的第三果报,第四种方向的第四果报。三种善分的法门的结果是三个解脱之门。第一种方向是无所依,第二种方向是空无,第三种方向是无相。乐轮回的法门是贪与离贪的心解脱,无明与离无明的智慧解脱的结果。第一种方向是贪与离贪的心解脱,第二种方向是无明与离无明的智慧解脱。这三种法是这三种法的十八个根本法的光明,这称为方向的光明。观察后知道“这法与那法相应”，这就是正确的结合。善分与不善分的法则称为钩子法门。这五种法。
这里是总结的偈语：
贪欲与无明,贪与嗔恨、痴与无知;
四种颠倒,烦恼的根源是九个法。
那些正念,止与观,善根的法;
这都是善法,根源的法是九个法。
所有善法都与九个法相应,九个不善法也如此;
这些是根本法,共计十八个法。
贪欲与无明,止与观;
那些能引导所有法的,这是乐轮回法门。
通过善根法引导善与不善;
真实的如此,不虚的,这就是三法门。


So neti vipallāsehi, kilesaindriyehi ca;

Dhamme taṃ nayaṃ vinayamāhu, sīhavikkīḷitaṃ nāma.

Veyyākaraṇe vutte, kusalatāhi akusalatāhi ca;

Tayo ālokayati, ayaṃ nayo disālocano nāma.

Oloketvā disālocanena, ukkhipiya yaṃ samāneti;

Sabbe kusalākusale, ayaṃ nayo aṅkuso nāma.

Nayasamuṭṭhānaṃ.

Peṭakopadese mahākaccāyanassa therassa suttavibhaṅgassa

[vebhaṅgissa (pī. ka.)] Dassanaṃ samattaṃ.

Yāni catukkāni akusalāni kusalāni ca sīhavikkīḷite naye niddiṭṭhāni, tikāni kusalāni ca akusalāni ca tipukkhale naye niddiṭṭhāni, dukāni kusalāni ca akusalāni ca nandiyāvaṭṭe naye niddiṭṭhāni. Yesu dvīsu dhammesu [visuddhīsu (ka.)] kusalesu so attho tikesu vibhajjamānassa bhavabhūmi, atha ca sabbo [pubbo (ka.)] ca attho tīhi byañjanehi niddisati. Tattakāni vuccati. Yo attho catūhi padehi aṭṭhavīsatibhāgehi natthibhūmi niddisituṃ, avacarantova catūhi padehi niddisati. Iti yaṃ yathāniddiṭṭhassa avikosanā idaṃ pamāṇaṃ. Yathā sabbe samādhayo tīsu samādhīsu pariyesitabbā, savitakkasavicāre avitakkavicāramatte avitakkaavicāre idaṃ pamāṇaṃ, natthi catuttho samādhi. Tathā tisso paññā cintāmayī sutamayī bhāvanāmayī sabbāsu paññāsu niddisati, natthi catutthī paññā na cintāmayī na sutamayī na bhāvanāmayī, paññā nāssa atthi imesaṃ dhammānaṃ yā avikkhepanā, idaṃ vuccati pamāṇanti.

Therassa mahākaccāyanassa jambuvanavāsino peṭakopadeso

Samatto.


它通过颠倒引导,通过烦恼和根本引导;
这法门被称为调伏,名为狮子戏耍。
在解释中说明,通过善与不善;
观察三个方面,这法门名为方向观察。
通过方向观察观察,提升并比较;
所有善与不善,这法门名为钩子。
法门的起源。
《论藏指导》中大迦旃延长老的经分别观察完毕。
在狮子戏耍法门中所指出的四种不善法和善法,在三善分法门中所指出的三种善法和不善法,在乐轮回法门中所指出的两种善法和不善法。在两种善法中,那个意义在三法中被分析为有的根源,而所有的意义都用三种表达方式来说明。这些被称为如此多。那个意义用四个法门和二十八个部分来说明无的根源,仍然用四个法门来说明。因此,对已说明的不扭曲,这是标准。就像所有的定都应在三种定中寻找,有寻有伺、无寻唯伺、无寻无伺,这是标准,没有第四种定。同样,三种慧是思所成、闻所成、修所成,在所有的慧中被说明,没有第四种慧,既不是思所成,也不是闻所成,也不是修所成,他没有这些法的慧,这被称为标准。
住在阎浮林的大迦旃延长老的《论藏指导》完毕。


Peṭakopadesapakaraṇaṃ niṭṭhitaṃ.

《论藏指导》已完成。

